Review of John Toland's Physic without Physicians (1722) by Dr Jordi Morillas

Review: Physic without Physicians by John Toland

by Dr Jordi Morillas

Let me start this review with a personal anecdote. During my studies of Philosophy at the University of Barcelona, at no time was John Toland mentioned: neither in History of Modern Philosophy, nor in Philosophy of Science. I was therefore able to study such important authors as Giordano Bruno, Gottfried W. Leibniz or Baruch Spinoza without hearing Toland's name from my professors. Not even a marginal mention of the author of Letters to Serena, as we studied Isaac Newton.

Physic without Physicians
by John Toland (2020 edition)

Given that it was impossible for me to write my doctoral thesis on the topic I had freely chosen, Professor Miguel Ángel Granada proposed that I investigate John Toland's thought: although he was (as Dr. Granada told me) a "second-rate philosopher", I could extract something useful from his philosophy. In spite of the fact that I did not deal yet with the Irish philosopher, I have to admit, I was surprised by his words, a "second-rate philosopher". Indeed, what does it mean to be a "second-rate philosopher"? And what are the criteria for deciding whether a philosopher is a "first-rate" or a "second-rate" one? I have never thought what Kant, Fichte, Husserl or Heidegger did worthy of the name of philosophy. Why are they all considered, in academic circles, as "great" philosophers and Toland is ostracised, even though he was a decisive thinker and source of inspiration for many others, as in England and on the European continent?

A clue that may help us to solve these questions is offered by John Toland's brief treatise that we present here, Physic without Physicians¹, a text that was first published by the French Huguenot, Pierre Desmaizeaux in 1726². Now, almost 300 years later, it comes to light again, thanks to the editorial initiative of J.N. Duggan. Thus, aware of the novelty that the appearance of this writing represents, not only for the Toland scholar but for everyone interested in philosophy, the editor accompanies the text with a brief Introduction, where its genesis is explained, as well offering a very useful Glossary of the personalities cited by Toland, an exhaustive Chronology and a brief catalogue of works published in relation to Toland. Also noteworthy is the reproduction of the only existing portrait of the Irish thinker, holding in his hand his "published, but not printed" Pantheisticon of 1720, as well as a copy of the inscription in the burial register, which indicates that Toland was buried on March 13, 1722.

As regards the genesis of Toland's dissertation, it should be pointed out that it is found in the lung and stomach disease that affected the Irish philosopher at the end of December 1721, and that would eventually lead him to his death on March 11, 1722. Thus, in the brief moments of recovery that took place in January 1722, Toland writes these lines to his faithful friend and confidant, Barnham Goode, in which he denounces the incompetence, contempt and arrogance of the doctors for their patients, as well as the powerful and costly fraud that pharmacists constitute for sick people.

Originally published in 1726
by Pierre Desmaizeaux as part of
a Collection of Works

Taking as a guide a whole series of passages from Pliny the Elder's Natural History, Toland first describes his experience with doctors during his illness. Thus, Toland writes that as he told to his doctor "how much and how violently his Lenitive had vomited me, which he own'd was Contrary to his expectation, seem'd no otherwise concern'd that gravely to say, That it was very remarkable. Was is so Doctor? I promise you then, it shall be the last Remark that any Physician shall ever make upon me."

Such reaction of Toland are due to the fact that, for him, this kind of Medicine "is founded in darkness, and improv'd by Murther."

With the help of Pliny's testimony, the Irish philosopher next denounces how doctors "make an assured traffic of our lives", and brings up the anecdote of a "wretched patient" who asked to be put on his tomb, "THAT THE MULTITUDE OF HIS DOCTORS HAD KILL'D HIM."

As Toland continues, doctors "learn their Art at the hazard of our Lives, and make experiments by our Deaths: besides, that none, but only Physicians, may murder men with all security and impunity; nay, and affront their memory afterwards, reproaching them with intemperance, and reviling the dead without provocation."

Indeed: one of the traits that Toland highlights from doctors is their arrogance and irresponsibility to their own acts or "crimes"³:

How disingenuous! how barbarous! first to torture and kill us, and then to give out, we did it our selves; that we wou'd not be govern'd, and ate, or drunk, or did something else the Doctor forbad.

But if there is one kind of man who is even more contemptible than doctors, it is undoubtedly "the Apothecaries" with their "intolerable cheats":

For, to do every body justice, the latter have not done half the hurt to mankind as the former; and they wou'd do still less, did they prepare their own Medicines, and avoid those monstrous mixtures, which are the source of infinite mischiefs, and wherein a systematical conjecture has more place than reasonable or experimental knowledge.

In this way, Toland denounces how sick people are forced to consume medicines, which are not only usually expensive but also "inextricable", in the sense that the patient does not know (and should never know) what they are made of: that is, what he is really taking and what their real effects are. Thus, we are forced to ingest "those Compositions" that often produce "quite other effects than what were expected from their proportionable adjustment."

Following the teachings of the ancients, Toland maintains that the task of pharmacists has historically been to discredit natural and traditional methods and cures in the name of their "mysterious" chemical compositions:

And, what is still more observable, when, by the information of Travellers or otherwise, any Remedy of this kind is communicated to a collegiate Physician (as it sometimes happens) presently this man of mystery, who scorns to learn of any one, so alters and disguises his discovery, by preparing it more artificially than the Natives, or incorporating it with a multitude of other things, that it either loses all its virtues, or produces a different, if not a contrary effect. In the mean time a noble Medicine, perhaps a Specific, is cry'd down and grows into disuse, thro' the credulity of those that implicitly hearken to a pretending Coxcomb. Thus even the Peruvian bark, and Ipecacuana root, are often render'd noxious or insignificant by pharmaceutic preparations.

Indeed then (and again quoting Pliny) if such a true remedy "be brought out of the garden, of some herb or shrub be sought in the fields, the Apothecaries will of all arts become the most contemptible."

Does all this mean, the reader may ask at this point, that Toland despises Medicine as much as doctors and pharmacists?

No. Toland denounces not Medicine, but "the clogging and nauseating slops of the Physicians."

The Irish philosopher despises what medical practice has become, not the ability to cure. Indeed, the author of Nazarenus not only defines Medicine as "a gift of God and Nature" but also as the unit of "a regular Diet, moderate Exercises, and the proper use of Simples."

Doctors and pharmacists, like priests are not friends of humanity but its exterminators – it is historically proven that "those Nations, which have no Physicians, are troubl'd with few diseases."

Toland was well aware of the radical nature of these positions before the medical community and therefore, anticipating the contempt and discredit of the latter, he maintained that "I care as little what they say, as they do what becomes of their Patients" and he concludes:

A nobler task attends me: for I shall study Nature hereafter with regard to the body of man, in her own way and for my own preservation, as the best Philosophers were antiently wont.

The contemporaneity of Toland's reflections in this tract, which can be described not only as the most personal but also, as the one written "with more phlegm" in the author's entire life, does not escape any attentive reader. Indeed, at a time like the present, when, by order of a World Health Organization (a union of doctors and pharmacists) and therefore, of professional medicine, the whole planet is confined to its homes; when, by violating and blowing up all the basic principles of traditional medicine, the population is inoculated with fear and panic over a supposed pandemic that has to create a "new normality" based on the obligation of a vaccine (whose components will be known by none of those who will be forced to get it, if they do not want to be a "pariah"), Toland's dissertation deserves to be read with attention. Only in this way we will be able to defend ourselves against doctors, mainstream or established medicine and, above all, against those "pretending Coxcombs" enemies of humanity represented by pharmacists and their financiers.

And with this, we can now answer the questions we brought up at the beginning of this review. Indeed, in contrast to Toland's "testament", we have works such as Critique of Pure Reason, The Phenomenology of Spirit, Ideas Pertaining to a Pure Phenomenology and to a Phenomenological Philosophy, or Being and Time. What good do these writings bring to Humanity? Where are the indications in these works that will help Mankind to lead a better life?

Disrepute has fallen and is still falling on Philosophy. Authors such as Lev Shestov allow themselves to discredit it, arguing that Philosophy has always considered itself a "servant", first of theology, then of science, laughing at its ancient and original claim of being "the science of sciences"⁴. It is precisely in this context that the words of Plato become significant, when he affirms that Philosophy "should not be cultivated by bastards, but by the well-born ones"⁵ and indeed, Toland is a good example of a well-born philosopher (φιλόσοφος γνήσιος).

This review is translated by the author from the original Spanish version, which appears on the website of AGON. Grupo de Estudios Filosóficos

Physic without Physicians by John Toland (2020 edition) is published by The Manuscript Publisher and available to buy online, in print and e-book editions.

Notes

1. John Toland, Physic without Physicians. Published by The Manuscript Publisher, 2020

2. A Collection of Several Pieces of Mr. John Toland, now first publish’d from his Original Manuscripts: with some Memoirs of his Life and Writings. J. Peele, London, 1726, 2 vols. The text can be found in the second volume, pp. 273-291.

3. Toland writes, "I shall not insist on such slight crimes, compared to others, as their wilfully protracting many times the cure of Diseases; or their turning of small disorders into perilous symptoms, in order to squeeze the purse of an opulent patient: nor yet am I prone to credit those Physicians, who accuse some of their faculty of willfully sending a patient out of the world; lest another should have the credit of a cure, with they cou’d not effect" (page 9).

4. Lev Shestov, All Things are Possible (Apotheosis of Groundlessness), §74.

5. Plato, The Republic, 535c.

World Philosophy Day!

Today marks World Philosophy Day, an event that is celebrated annually on the third Thursday in November (for some reason!). In 2019, by happy coincidence, the event coincides with the birth, in 1694, of François-Marie Arouet, known to the world by his non de plume, Voltaire. The Irish-born, rationalist philosopher, John Toland (1670-1722) has been referred to as the Irish Voltaire.

Nicolas de Largillière
[Public domain], via Wikimedia Commons

World Philosophy Day has been celebrated annually since 2002 however, in 2005, UNESCO designated it an official day of observation at the United Nations:

"In establishing World Philosophy Day, UNESCO strives to promote an international culture of philosophical debate that respects human dignity and diversity. The Day encourages academic exchange and highlights the contribution of philosophical knowledge in addressing global issues." – United Nations

Philosophy (from the Greek word phílosophía, meaning 'the love of wisdom') in this instance, is described as "the study of the nature of reality and existence, of what is possible to know, and of right and wrong behaviour. ... it aspires to get at the very meaning of life."

So, why does it merit its own day of observation and what exactly does that mean? Again, according to the UN:

"International days are occasions to educate the public on issues of concern, to mobilise political will and resources to address global problems and, to celebrate and reinforce achievements of humanity. The existence of international days predates the establishment of the United Nations, but the UN has embraced them as a powerful advocacy tool." – United Nations

In 2019, World Philosophy Day is being celebrated with the aim of highlighting "the importance of philosophy in different regional contexts. ... to obtain regional contributions to global debates on contemporary challenges that support social transformations. The purpose of this approach is to foster regional dynamics, stimulating global collaboration to address major challenges, such as migration, radicalisation, environmental change, or artificial intelligence."

The Heretic and the Heiress: John Toland and Sophia, Electress of Hanover

Sophia of the Palatinate, who was Electress of Hanover from 1692 to 1698, was born on this day in 1630. Often described as a woman of letters and patron of the arts, who sponsored both Gottfried Leibniz and John Toland, a claim has also been put forward that she "made interesting philosophical contributions of her own, principally concerning the nature of mind and thought," according to Lloyd Strickland of Manchester Metropolitan University.

She first encountered Toland on his trip to Hanover in 1701, as part of Lord Macclesfield's delegation that delivered a copy of the Act of Settlement (or Act of Succession as it is sometimes referred to) to her. In Hanover, it is said that Toland was particularly well received by the Electress Sophia and it is recounted by J.N. Duggan (author of biographies of both Sophia of Hanover and John Toland) that:

"... it was noted that during the daily walks around the gardens of Herrenhausen, Sophia and the Irishman would distance themselves from the attendant courtiers so that they could talk in private."

The subjects of Toland's relationship with Sophia, Leibniz, the courts of Hanover and of Berlin are matters that we hope to return to, in due course. In the meantime, we are reproducing here, from the website dedicated to Sophia of Hanover, an article that originally appeared in 2010.

John Toland and Sophia of Hanover

The Heretic and the Heiress

What is the connection between a European Princess, a descendant of the Wittelsbach and Stuart dynasties, who would go on to become Heiress Presumptive to the throne of Great Britain by the Act of Settlement of 1701 and, a Donegal heretic widely denounced by political and ecclesiastical authorities of the day? Two new books by Irish author, J.N. Duggan, furnish an answer.

Sophia of Hanover: Winter Princess
by J.N. Duggan

Sophia, Electress of Hanover (1630-1714) was daughter of Frederick and Elisabeth of the Palatinate, known as the Winter King and Queen of Bohemia. Irish readers may be interested to know that she was a 20x great grand-daughter of Brian Boru and counted Strongbow and Aoife among her ancestors.

She is best remembered in the English-speaking world as the connection between the Houses of Stuart and Hanover but, in the opinion of her biographer, she deserves to be remembered, in her own right, as a gifted writer and chronicler of her times (1630-1714).

She has left us an enormous legacy of writings in the form of her memoirs, (which she wrote at the age of 50) and, the many letters which she wrote to her family and friends over the course of her long and eventful life. Her writings are remarkable, both for the light that they throw on the politics and personalities of the 17th Century (she was related by blood or marriage to all the great families of Europe) but also, for the insider's view that she gives us of life in the princely courts of Europe.

Because of her privileged position and ringside seat at the cockpit of European politics, she was able to report to Leibniz on 4 November 1688:

The Prince of Orange left last Saturday with 50 vessels. He had no manifesto except a memoir that the English Protestants sent him listing all their grievances against their King and the reasons that made them doubt that the Prince of Wales is the Queen’s child. However, the King of England [James II] has done me the honour of writing to me in his own hand on this subject, where he says that he would have to be the wickedest man on earth to do such a thing, but it seems that those who believe in such an imposture judge him by their own standards. H.M. writes to me also that he had not been able to believe for a long time that his son-in-law and nephew would be willing to invade his country and that was why he had delayed so long in making preparations, but that if the wind remained contrary for another few days he would be in a state to receive him. Therefore we are all impatient to learn how matters went in England. On all the Prince of Orange’s banners there is 'For Religion and Liberty'.

J.N. Duggan is the author of Sophia of Hanover: from Winter Princess to Heiress of Great Britain, 1630-1714, recently published by Peter Owen Publishers of London. The circumstances in which her book on Sophia of Hanover was completed, led directly to her second book, John Toland: Ireland's Forgotten Philosopher, Scholar ... and Heretic. The author explains that she had never heard of John Toland (1670-1722) until coming across his name while researching for her biography of Sophia:

Searching through other people’s bibliographies, I realised that he was the recognised source of information on the Courts of Hanover and Berlin in the first decade of the Eighteenth Century, and Chambers Biographical Dictionary informed me that he was an Irishman.

In fact, John Toland was born and raised on the Inishowen Peninsula in Co. Donegal, in 1670. He was a prolific writer on important political and religious issues of the day. He was the first person to be called a freethinker (by Bishop Berkeley); a radical republican who challenged the divine right of kings; the first to advocate full citizenship and equal rights for Jewish people in Great Britain and Ireland, among other notable achievements.

John Toland:
Ireland's Forgotten Philosopher, Scholar
... and Heretic
by J.N. Duggan

Toland left Ireland soon after his first book, Christianity Not Mysterious, was publicly burned in Dublin, having been denounced in both the Irish and English parliaments. He moved to London, where he resided till his death in 1722 but, was also a frequent visitor to the continent. At the behest of some leading Whig lords, he wrote a book (Anglia Libera) in support of Sophia of Hanover's claim to the throne. He was able to present her with a copy, in person, when he travelled with Lord Macclesfield's delegation that delivered the Act of Settlement to her.

That Toland and Sophia would take an instant liking to each other is not surprising, according to the author of these two volumes. It was noted that that during daily walks, Sophia and the Irishman would distance themselves from the attendant courtiers so that they could talk in private. They were both very forward-looking but also very practical people. He loved an audience and she loved to be entertained.
Throughout her life, Sophia kept in touch with the thinking of the foremost philosophers of her day. Gottfried Leibniz was not only librarian to the court of Hanover, he was Sophia’s best friend and confidante. The two of them, together with the Catholic bishop of Neustadt, Christof Rojas de Spinola, attempted to reunite the Catholic and Protestant churches. The attempt ended in failure and acrimony but, in any case, Sophia's enthusiasm for ecumenism was waning as prospects of a Protestant crown loomed on the horizon.

Toland, for his part, was in turn a member of each of the major religious sects – Catholic, Church of Ireland and Presbyterian – but, he abandoned them all and was denounced by each as a dangerous heretic. Outside of academic circles, he is barely known in his native Ireland but, where he is remembered, he is celebrated for the important part he played in laying the groundwork for the 18th century Enlightenment.

• Sophia of Hanover: from Winter Princess to Heiress of Great Britain, 1630-1714 is published by Peter Owen Publishers (ISBN: 978-0-7206-1342-1)
• John Toland: Ireland's Forgotten Philosopher, Scholar ... and Heretic is published by The Manuscript Publisher (ISBN: 978-1-907522-08-6)

Further information about both of these titles, including how to buy online, is available from the author's website.

Call for Abstracts: Irish Philosophy in the Age of Berkeley

Scholars in any academic discipline are invited to submit abstracts of papers to be presented at the Irish Philosophy in the Age of Berkeley conference, to be held in Trinity College Dublin, 5 and 6 April 2019.

George Berkeley's Treatise Concerning the Principles of Human Knowledge (1710) and Three Dialogues between Hylas and Philonous (1713) are standard texts in the philosophy curricula of most European and American universities. No other Irish philosopher, and no other work of Berkeley's, has achieved this 'canonical' status. However, there was a vibrant philosophical scene in Ireland in Berkeley’s lifetime, to which Berkeley was far from the only contributor. Studying this broader Irish philosophical discussion will improve our understanding of Berkeley and also of early modern philosophy more generally.

The Irish Philosophy in the Age of Berkeley conference will include general exploration of the intellectual culture of early modern Ireland, as well as examination of specific thinkers with significant connections to Ireland active during Berkeley's lifetime (1685–1753). Such figures include Katherine Jones, Lady Ranelagh (1615–1691); Robert Boyle (1627–1691); Michael Moore (c. 1639–1726); William King (1650–1729); William Molyneux (1656–1698); Edward Synge (1659–1741); Jonathan Swift (1667–1745); John Toland (1670–1722); Peter Browne (d. 1735); and Francis Hutcheson (1694–1746).

Invited speakers will include:

• Lisa Downing, Professor of Philosophy, The Ohio State University, USA
• Eric Schliesser, Professor of Political Science, University of Amsterdam, The Netherlands
• Kate Davison, Lecturer in Long Eighteenth-Century History, University of Sheffield, UK

Approximately nine additional papers will be selected by anonymous review of submitted abstracts.

We welcome abstracts from scholars in any discipline, addressing one or more of the following issues:

• The Irish context of Berkeley's philosophy.
• The philosophical work of other Irish thinkers active during Berkeley's lifetime.
• The reception within Ireland of other philosophical figures, ideas, and movements.
• The reception of Irish philosophy outside Ireland.

Particular preference will be given to papers that address figures and/or topics outside the currently recognized philosophical 'canon', including the work of early modern women.

Papers presented at the conference will be published as part of the Royal Institute of Philosophy Supplements series, Cambridge University Press.

Abstracts should be submitted by 15 October, 2018. Full details, including submission instructions, are available online.

Participants and attendees may also be interested in attending Berkeleian Minds: Will and Understanding, to be held at the University of York on 2 and 3 April. Further information available online.

Primary sponsorship for this conference is provided by the Royal Institute of Philosophy, together with the Mind Association. Additional support is provided by the Trinity Long Room Hub Making Ireland Research Theme and the Department of Philosophy, Trinity College Dublin.